原文

吾乡理学，自唐赵德先生始，昌黎称其能知先王之道，论说亟排异端而宗孔氏者也。宋则梁先生观国，有《归正》一书，谓苏氏父子所为文，出入禅谛，饰以纵横，非有道者之言，胡待制寅亟称之。明兴，白沙氏起，以濂、雒之学为宗，于是东粤理学大昌。说者谓孔门以孟氏为见知，周先生则闻而知之者，程伯子周之见知，白沙则周之闻而知之者。孔孟之学在濂溪，而濂溪之学在白沙，非仅一邦之幸。其言是也。

白沙先生初学于康斋，而未有得。归坐春阳之台，潜心数年，乃恍然有得于孔、颜之所以为乐。其学盖本诸心，其功则得于静，故每以静中养出端倪教人，其言去耳目支离之用，非去耳目也。去其支离之用也，其不事著述，而欲归于无言。盖以道之显晦，在人不在言。伏羲著述止数画，而画前又有易，六经而外散之诸子百家，皆剩言而已矣。又谓此理之妙不可言，吾或有得焉。心得而存之，口不可得而言之，比试言之，则已非吾所存矣。故凡有得而可言，皆不足以得言。

白话

中文

我们家乡（广东）的理学，是从唐代的赵德先生开始的。韩愈（昌黎）称赞他能知晓古代圣王之道，其论说极力排斥异端邪说而尊崇孔子学说。到了宋代，则有梁观国先生，著有《归正》一书，认为苏洵、苏轼父子所作的文章，夹杂着佛家禅宗的意旨，并用纵横家言辞修饰，不是有道之人的言论，（为此）胡寅（待制）先生极力称赞他。明代兴起后，陈献章（白沙）先生出现，他以周敦颐（濂溪）、程颢程颐（洛学）的学说为宗旨，从此广东的理学得以极大发展。有评论者说，孔子门下以孟子为能亲身实践而知晓（孔子之道）的人，周敦颐先生则是通过听闻而知晓（先圣之道）的人；程颢（伯子）是亲身实践而知晓周敦颐学说的人，而陈白沙则是通过听闻而知晓周敦颐学说的人。孔子孟子的学问（精髓）在周敦颐那里，而周敦颐的学问（精髓）则在陈白沙这里，这不仅仅是广东一地的幸运。这种说法是对的。

陈白沙先生最初师从吴与弼（康斋），但没有领悟到什么。他回到家乡，在春阳台上静坐，潜心修养了好几年，才豁然领悟到孔子、颜回他们快乐的真正原因。他的学问大概是根本于本心，其功夫则得力于静坐，所以他常常教导人们要在静心中培养出（道的）端绪。他所说的“去除耳目支离之用”，并非是要废弃耳目，而是要去除它们那些分散心神、支离破碎的功用。他不致力于著书立说，而倾向于“无言”的境界。大概是因为（他认为）“道”的显现或隐晦，在于人自身（的修为），而不在于言语。伏羲的著作不过几画（指八卦），而在卦画之前还有《易》的道理存在；六经之外，散布于诸子百家的各种学说，都不过是多余的言辞罢了。他又认为，这个“理”的奥妙是无法用言语表达的，我或许对此有所领悟。心中有所得并且存养它，口里却无法将它言说明白；如果勉强要说出来，那已经不是我心中所存的那个（真意）了。所以，凡是能够言说出来的领悟，都算不上是真正的、值得言说的领悟。

英文

The study of Neo-Confucianism (Lixue) in our homeland (Guangdong) began with Mr. Zhao De of the Tang Dynasty. Han Yu (Changli) praised him for understanding the Way of the ancient sage kings, and his discourses strongly refuted heterodox views while venerating Confucianism. In the Song Dynasty, there was Mr. Liang Guanguo, who authored the book "Guizheng" ("Returning to the Correct Path"). He argued that the writings of Su Xun and Su Shi (father and son) incorporated Chan Buddhist ideas, embellished with rhetoric from the School of Vertical and Horizontal Alliances, and were not the words of true followers of the Way. Mr. Hu Yin (Daizhi) highly commended him for this. After the rise of the Ming Dynasty, Mr. Chen Xianzhang (Baisha) emerged. He took the teachings of Zhou Dunyi (Lianxi) and the Cheng brothers (Luoxue) as his foundation, leading to the great flourishing of Neo-Confucianism in Guangdong (Dongyang). Some commentators say that among Confucius's disciples, Mencius was one who knew the Way through direct realization ("jian zhi"), while Mr. Zhou Dunyi was one who knew it through hearing ("wen er zhi zhi"). Cheng Hao (Bozi) knew Zhou Dunyi's teachings through direct realization, while Baisha knew Zhou Dunyi's teachings through hearing. The essence of Confucius and Mencius's learning lies with Zhou Dunyi, and the essence of Zhou Dunyi's learning lies with Chen Baisha. This is not merely the fortune of one region. This statement is correct.

Mr. Baisha initially studied under Wu Yubi (Kangzhai) but did not gain much understanding. He returned home and sat in meditation at the Chunyang Terrace, dedicating himself to quiet contemplation for several years. Then, he suddenly attained enlightenment regarding the source of joy for Confucius and Yan Hui. His learning was fundamentally rooted in the mind (xin), and his practice derived its efficacy from stillness (jing). Therefore, he often taught people to cultivate the beginnings (of understanding the Way) through quietude. When he spoke of "discarding the fragmented use of eyes and ears," he did not mean abandoning the senses themselves, but rather discarding their distracting and fragmented functions. He did not focus on writing books, preferring to return to wordlessness. This was likely because he believed the manifestation or concealment of the Way (Dao) depends on the person, not on words. Fu Xi's writings consisted of only a few strokes (referring to the trigrams/hexagrams), yet the principles of the Yi (Changes) existed even before these diagrams. Beyond the Six Classics, the various doctrines scattered among the Hundred Schools of Thought are merely superfluous words. He also believed that the subtlety of this Principle (li) is ineffable. "I may have gained some understanding of it," (he might say). "When the mind gains it and preserves it, the mouth cannot express it. If I try to speak of it, it is already not what I preserved in my mind." Therefore, any understanding that can be spoken is not the truly profound understanding worth speaking of.

文化解读/分析

此条目记述了明代著名理学家陈献章（号白沙）的学说及其在岭南学术史上的地位。屈大均将陈白沙视为继唐代赵德、宋代梁观国之后，光大广东理学（儒学新形态）的关键人物。

1. 心学先驱：陈白沙被认为是明代“心学”的重要开创者之一，其学说强调“学贵自得”，主张从内心寻求真理，而非仅仅依赖外部经典或权威。文中“其学盖本诸心”点明了这一点。他通过“静坐”体悟“孔颜乐处”，即儒家追求的内在精神境界，这种方法深刻影响了后来的心学大师如王阳明。
2. 静坐功夫：白沙之学特别强调“静”的功夫（“其功则得于静”，“静中养出端倪”）。这不仅是一种修身方法，更是一种认识论途径，认为通过静心涤虑，可以排除外界干扰（“去耳目支离之用”），使本心呈现，从而直观地把握“理”。这与程朱理学强调“格物致知”有所不同，更侧重内省体验。
3. 道在人不在言：白沙“不事著述”、“欲归于无言”的思想，体现了他对语言局限性的深刻认识。他认为“道”的传承在于人的亲身体悟和实践，而非言语文字本身（“道之显晦，在人不在言”）。他引用伏羲画卦和六经诸子为例，暗示最根本的道理往往超越言语表达，过多的著述反而可能是“剩言”。这种对“言不尽意”的强调，在中国哲学（尤其是道家和禅宗）中亦有体现，但在儒学内部，白沙的观点尤为突出。
4. 岭南文化地位：屈大均将白沙学说提升到“孔孟之学在濂溪，而濂溪之学在白沙”的高度，极力推崇其在儒学发展史上的地位，认为他是周敦颐（濂溪）思想的真正继承者和发扬者，是“东粤理学大昌”的标志，视其为“一邦之幸”，体现了作者对本土先贤的自豪感和对白沙学说重要性的高度认同。

总而言之，“白沙之学”代表了明代儒学发展中重视个体心性体验和内省实践的一个重要转向，对岭南乃至整个中国的思想文化都产生了深远影响。其强调静坐、内求、轻言教重体悟的特点，构成了岭南文化中务实而又富有内省精神的一个侧面。

关键词

屈大均, 广东新语, 学语, 白沙之学, 陈白沙, 陈献章, 理学, 心学, 静坐, 儒学, 岭南文化, 广东哲学, 明代哲学, 吴与弼, 康斋, 赵德, 梁观国, 韩愈, 胡寅, 周敦颐, 程颢, 孔子, 孟子, 颜回, 道, 理